Juraij and His Mother's Prayer

• The Prophet (peace be upon him) said that only three spoke in the cradle: Isa (Jesus), the baby in the story of Juraij, and a nursing baby of the Children of Israel who, when a rider of fine appearance passed by, asked Allah not to make him like that man. Ibn Hajar (Fath al-Bari, vol. 6, p. 553) explains that al-Bukhari placed the hadith in the chapter on Isa (peace be upon him) because it is about those who spoke in the cradle, and Isa is the first of them.[1][6]
• Juraij was a devoted worshipper who took a hermitage and stayed in it (Muslim 2550b). Ibn Hajar (vol. 6, p. 554) describes the hermitage (sawma'a) as a tall building, narrow at the top, and concludes from the narrations that Juraij lived after Isa (peace be upon him) and was one of his followers.[5][6]
• His mother came while he was praying and called him. In Muslim's narration from Muhammad ibn Sirin (2550b) she came on three days, and each time he said, My Lord, my mother and my prayer, and turned back to his prayer; in the narration from Abu Rafi' (2550a), Abu Hurayra showed how the Prophet (peace be upon him) described her as she called him: her palm above her eyebrow and her head raised towards him. Ibn Hajar (vol. 6, p. 554) explains his words: answering my mother and completing my prayer have come upon me together, so guide me to the better of the two.[5][4][6]
• Al-Nawawi (Sharh Sahih Muslim, vol. 16, p. 82) reports that the scholars took this as proof that the right course for him was to answer her: he was in a voluntary prayer, so continuing it was voluntary and not obligatory, while answering his mother and honouring her are obligatory and disobeying her is forbidden; he could have shortened the prayer, answered her and then gone back to his prayer. Ibn Hajar (vol. 6, p. 556) draws the same ruling: answering one's mother comes before continuing a voluntary prayer, because continuing it is voluntary while answering and honouring her is obligatory.[8][6]
• Why did he not answer her? Al-Nawawi (vol. 16, p. 82) suggests that perhaps he feared she would call him to leave his hermitage and return to the world, and that this would weaken his resolve. Ibn Hajar (vol. 6, p. 556) questions this, since she used to come to him and speak with him, and thinks it more likely that he did not shorten the prayer for fear of losing his humble focus in it (khushu'). On al-Bukhari's chapter about a mother who calls her son during the prayer (no. 1206), Ibn Hajar (vol. 3, p. 94) notes that the scholars differ on whether answering her is obligatory and, if it is, whether it breaks the prayer.[8][6][3][7]
• Hurt, his mother said, "O Allah! Do not let him die till he sees the faces of prostitutes." In the narration from Abu Rafi' (Muslim 2550a), the Prophet (peace be upon him) added that had she prayed for him to be led into sin, he would have been. Ibn Hajar (vol. 6, p. 556) sees gentleness in her: angry as she was, she asked only for this, and not that he fall into sin or be killed. Al-Nawawi (vol. 16, p. 84) counts among the hadith's benefits the greatness of honouring parents, the special weight of the mother's right, and that her supplication is answered.[1][4][6][8]
• The Children of Israel spoke of Juraij and his worship, and a sinful woman whose beauty was held up as an example offered to tempt him; he did not turn to her. She went to a shepherd who sheltered near his hermitage and gave herself to him, and when she gave birth she said the child was from Juraij (Muslim 2550b). Al-Nawawi (vol. 16, p. 84) explains that her beauty was proverbial because no one equalled her in it.[5][8]
• The people came to him, brought him down from his hermitage, tore it down and began to beat him (Muslim 2550b); in the narration from Abu Rafi' they came with their axes and spades (Muslim 2550a). Then, in al-Bukhari's words, "Juraij performed the ablution and offered prayer". Al-Nawawi (vol. 16, p. 84) draws from this that it is recommended to make ablution and pray when calling on Allah for something grave, and Ibn Hajar (vol. 6, p. 557) that in grave matters the refuge is Allah, by turning to Him in prayer. Both note that ablution was known in the law of the nations before us.[5][4][1][8][6]
• Then he came to the child and asked, "O child! Who is your father?" The child replied, "The shepherd." In Muslim's narrations he poked the baby's belly (2550b), or smiled and wiped the boy's head (2550a); Ibn Hajar (vol. 6, p. 556) brings the narrations together: he did all of these. He also sees in it the strength of Juraij's certainty and the soundness of his hope in Allah: he asked a newborn to speak, though newborns do not speak.[1][5][4][6]
• Al-Nawawi (vol. 16, p. 84) says the hadith establishes the karamat, the wonders Allah grants His righteous friends (awliya'), which is the position of Ahl as-Sunna, and that a karama may come at their own choice and request; Ibn Hajar (vol. 6, p. 557) says the same.[8][6]
• Ibn Hajar (vol. 6, p. 556) says the hadith shows that whoever is truthful with Allah is not harmed by trials, and that Allah makes a way out for His friends when they are tested. Al-Nawawi (vol. 16, p. 84) says the same, citing the Qur'an (65:2), and adds that hardship may stay with them for a time, to raise their state and refine them, and so it is a kindness.[6][8]
• The people said, "We shall rebuild your hermitage of gold," but he said, "No, of nothing but mud." In Muslim's narrations they offered to rebuild it with gold and silver (2550a), and he asked them to rebuild it of clay, as it had been (2550a, 2550b).[1][4][5]

• Answering your mother comes before continuing a voluntary prayer: shorten it, answer her, then return to it.[8][6]
• Honour your parents, and your mother above all: a mother's supplication is answered.[8][6]
• When two duties meet, begin with the more important.[8][6]
• When something grave comes upon you, make ablution, pray and turn to Allah.[8][6]
• Whoever is truthful with Allah is not harmed by trials; Allah makes a way out for His friends when they are tested.[6][8]
• Be gentle with those in your care, even when they deserve to be corrected.[6]

These questions are written by Qabas Academy to help you reflect. They are not part of the hadith or its commentary.

1. Juraij's mother called him in the middle of a voluntary prayer. When a parent calls you in the middle of something good, how do you usually answer?
2. His mother was hurt, yet she asked Allah only for what she asked. How do you hold back your words when you are angry with someone you love?
3. Before he faced the crowd, Juraij made ablution and prayed. What do you turn to first when a sudden trial comes upon you?
4. They offered him a hermitage of gold; he asked for clay, as it was. What would you refuse today so that your worship stays simple?